Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time two monks were traveling on a main road through the Kosalan country on their way to Sāvatthī. One monk misbehaved, and the second monk said to him, “Don’t do that; it’s not allowable.” Because of that the first monk became resentful. They then carried on to Sāvatthī.

Soon afterwards an association in Sāvatthī was offering a meal to the Order. When the second monk had eaten and expressed his satisfaction, the resentful monk went to his family and got some almsfood. He then went to the other and said, “Please eat!”

“There’s no need; I’m full.”

“The almsfood is nice, please eat.”

And because he was pressured, he ate the almsfood. The resentful monk then said to him, “Who are you to correct me when you eat food that’s not leftover after having finished your meal and expressed your satisfaction?”

That is, why did he not say that the food was not leftover.“Shouldn’t you have told me?”

“Shouldn’t you have asked?”

The second monk told the monks what had happened, and the monks of few desires … complained and criticized the other monk, “How can a monk invite another monk who has finished eating and who has expressed his satisfaction to eat food that’s not leftover?” … “Is it true, monk, that you did this?”

“It’s true, Master.”

The Buddha rebuked him, “… Foolish man, how can you invite another monk who has finished eating and who has expressed his satisfaction to eat food that’s not leftover? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:

Final ruling

‘If a monk invites another monk, whom he knows has eaten and expressed his satisfaction, to eats staple or non-staple food which is not left over, saying, “Here, monk, eat,” aiming to criticize him, he commits an offense entailing confession.’”

Definitions

A: whoever … Monk: … The monk who has been given the full ordination by a complete Order through a procedure consisting of one motion and three announcements that is unchallengeable and fit to stand— this sort of monk is meant in this case.

Another monk: a different monk.

Who has eaten: who has eaten any of the five staple foods, even just what fits on the tip of a blade of grass.

Expressed his satisfaction: there is eating; there is staple food; it is offered by one standing within arm’s reach; there is a refusal.

Not left over: Akappiyakataṃ hoti, literally, “It is done with what is not allowable.” The “it,” both here and below, refers to the ceremony of making it allowable, and the “what” refers to the food.the making it leftover is done with food that is not allowable; it is done with food that has not been received; it is done with food that is not held in hand; it is done by one who is not within arm’s reach; it is done by one who has not finished eating; it is done by one who has finished eating, who has expressed his satisfaction, but who has risen from his seat; “I’ve had enough of all of this,” has not been said; it is not leftover from one who is sick— this is called “not leftover.”

Non-staple food: apart from the five staple foods, the post-midday tonics, the seven-day tonics, and the lifetime tonics—the rest is called “non-staple food.”

Staple foods: there are five kinds of staple food: cooked grain, porridge, flour, fish, and meat.

Invites: saying, “Take as much as you like.”

He knows: The last of these three ways of knowing presumably refers to the other monk having told him directly. See discussion in note to Relinquishment 30, MS.1.2425.he knows by himself or others have told him or the monk has told him.

Aiming to criticize him: if he offers it to him, thinking, “With this I’ll accuse him/remind him/counter-accuse him/counter-remind him/humiliate him,” he commits an offense of wrong conduct.

If, because of what he says, the other monk receives it with the intention of eating it, he commits an offense of wrong conduct. For every mouthful, he commits an offense of wrong conduct. When the other monk has finished eating, he commits an offense entailing confession.

Permutations

If the other monk has expressed his satisfaction, and he perceives that he has, and he invites him to eat staple or non-staple food which is not leftover, he commits an offense entailing confession. If the other monk has expressed his satisfaction, but he is unsure if he has, and he invites him to eat staple or non-staple food which is not leftover, he commits an offense of wrong conduct. If the other monk has expressed his satisfaction, but he perceives that he has not, and he invites him to eat staple or non-staple food which is not leftover, there is no offense.

If he invites him to eat post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. If, because of what he says, the other monk receives it with the intention of eating it, he commits an offense of wrong conduct. For every mouthful, he commits an offense of wrong conduct.

If the other monk has not expressed his satisfaction, but he perceives that he has, he commits an offense of wrong conduct. If the other monk has not expressed his satisfaction, but he is unsure of it, he commits an offense of wrong conduct. If the other monk has not expressed his satisfaction, and he perceives that he has not, there is no offense.

Non-offenses

There is no offense: if he gives it after getting it made leftover; if he gives it, saying, “Get it made leftover and then eat it;” if he gives it, saying, “Take this food for the benefit of someone else;” if he gives the leftovers from a sick person; if he gives, saying, “When there’s a reason, make use of these post-midday tonics/seven-day tonics/lifetime tonics;” if he is insane; if he is the first offender.

The sixth rule, the second training rule on satisfaction, is finished.